Kol Hamevaser Contents

Volume 2, Issue 1 Staff September 20, 2008

Managing Editors Alex Ozar 3 Editorial: On Selihot Ben Kandel Shalom Carmy 4-5 On Optimism and Freedom: A Preface to Rav Gilah Kletenik Kook’s Orot Ha-Teshuvah Alex Ozar Emmanuel Sanders 6-7 Levinas and the Possibility of Prayer Shaul Seidler-Feller Ari Lamm 7-9 An Interview with Rabbi Hershel Reichman Staff Writers Rena Wiesen 9-10 Praying with Passion Ruthie Just Braffman Gilah Kletenik 10 The Supernatural, Social Justice, and Spirituality Marlon Danilewitz Simcha Gross 11 Lions, Tigers, and Sin - Oh My! Ben Greenfield Noah Greenfield Ruthie Just Braffman 12 Lord, Get Me High Simcha Gross Joseph Attias 13 Finding Meaning in Teshuvah Emmanuel Sanders Devora Stechler Rena Wiesen Special Features Interviewer Ari Lamm Gilah Kletenik 14-15 Interview with Rabbi Marc Angel on His Recently Published Novel, The Search Committee Typesetters Yossi Steinberger Aryeh Greenbaum Upcoming Issue In the spirit of the current political season and in advance of the pres- idential elections, the upcoming edition of Kol Hamevaser will be on Layout Editor the topic of Politics and Leadership. The topic burgeons with poten- Jason Ast tial, so get ready to write, read, and explore all about Jews, Politics, and Leadership. Think: King Solomon, the Israel Lobby, Jewish Sovereignty, Exilarchs, Art Editor Rebbetsins, Covenant and Social Contract, Tzipi Livni, Jewish non- Avi Feld profits, Serarah, Henry Kissinger, the , Va'ad Arba Aratsot, and much more! About Kol Hamevaser The deadline for submissions is October 12, 2008. the current editors of Kol Hamevaser would like to thank and applaud our outgoing editors, David Lasher and Mattan Erder, Kol Hamevaser is a magazine of Jewish thought dedicated to spark- as well as Gilah Kletenik and Sefi Lerner for their efforts to- ing the discussion of Jewish issues on the campus. wards the phenomenal success of Kol Hamevaser's inaugural It will serve as a forum for the introduction and development of year. A fine job indeed. new ideas. The major contributors to Kol Hamevaser will be the un- Special thanks go also to Zev Eleff for his vision, initiative, and dergraduate population, along with regular input from RIETS patient practical guidance. Roshei Yeshiva, YU Professors, educators from Yeshivot and Semi- naries in Israel, and outside experts. In addition to the regular edi- tions, Kol Hamevaser will be sponsoring in-depth special issues, This magazine contains words of . speakers, discussion groups, shabbatonim, and regular web activity. We hope to facilitate the religious and intellectual growth of Please treat it with proper respect. Yeshiva University and the larger Jewish community.

2 Volume2, Issue 1 Spirituality: Teshuvah and Tefillah OnOn SelihotSelihot

BY: Alex Ozar Rambam is speaking of a more fundamental titled “Jewish Law and Morality,” articulates a ically. Such, of course, is not the ideal form of form of kavvanah, one that is essential for all theory of mitsvah observance of direct rele- prayer; at the same time, it is no small achieve- tefillah: the basic awareness that one is stand- vance to our inquiry. Berkovits struggles with ment to have taught the lips to pray on their Selihot, for many of us, is just plain hard. ing before God. Without such awareness, the following question: What moral or reli- own, without the conscious participation of the Forfeiting sleep to muddle and mumble claims Rav Hayyim, tefillah is not tefillah at gious meaning can there be in rote physical ac- heart and mind.”v If our goal is to maximize through obscure and arcane liturgical poetry all; it is mit’asek, or totally intention-less ac- tions? One has fulfilled his obligation to wear the presence of God in our lives and world, can be frustrating. Even when we manage to tivity, which has no significance. Therefore, if tefillin whether it affects his soul or not, and then having our bodies act in consonance with somehow penetrate the daunting, fortress-like one prays without this awareness, the Rambam one is absolved of his duty to pray, according Godliness is surely a significant step in the language barrier, we nonetheless feel con- rules that he is required to pray again. to all opinions, even if he prays with no cog- right direction. founded, lost in a sea of allusions and poetic nizance of the prayer’s meaning. What is the The Hazon Ish objects to Rav Hayyim’s When we recite selihot, and whenever we flourish. We know when to briskly mumble pray, even if our hearts and minds have regret- through the text and when to raise our voices in tably wandered far from tefillah, the very fact a tone of passionate pleading, but can this be of our limbs groggily carrying us to shul, our genuine religious expression? We can grasp lips forming the prescribed sounds, and our the broader themes of selihot, such as peni- voices rising as we chant the desperate plea of tence, submissiveness, and our desperate need the yud gimel middot, is in itself invaluable. for God’s mercy, but maintaining concentra- Whether we know it or not, our bodies are op- tion on such ideas can be difficult; the boister- erating with that basic awareness of God of ous chatter of our inner lives only which the Hazon Ish spoke. We are through begrudgingly affords us any respite. Surely our bodies relating to God, and are part of his though, whether we understand or feel what we mission. Optimal, authentic prayer? Unfortu- say, or we are intently contemplating last nately not. Meaningful, valuable worship night’s baseball game, we will dutifully recite nonetheless? Certainly. selihot. And surely, though it may be grossly insufficient, and a senselessly wasted opportu- nity for deveikut, it will not be meaningless; it can’t be. It may be the case that, “Uttering Alex Ozar is a senior in YC majoring in words in the direction of another person with- Philosophy and is a Managing Editor for Kol analysis on a number of grounds. Of interest to out any awareness of what one is doing is utility in such obligations? Berkovits explains Hamevaser. us though is the following line: “For any man meaningless, not because it fails to rise to the that the very fact of our bodies behaving in the who stands to pray, it is not feasible to speak of authenticity of the Buberian I-thou dialogue, manner prescribed by a mitzvah, even if our totally intention-less activity, as he will always but because it is simply not an act of commu- minds are totally unengaged, means that our have some faint knowledge that this is prayer nication.”i It may be that intent-less chanting bodies are functioning with an “awareness” of ii before God, only he is not cognizant of it.” God and His will. Why do our arms wrap the of liturgy is “a gibbering muddle” , but it i R. Shalom Carmy, “Eliezer Berkovits’ Chal- Apparently, the Hazon Ish felt that the Ram- strands of our tefillin around our arms? Yes, in nonetheless carries real religious value. But lenge to Contemporary Orthodoxy”, in The bam could not have spoken of totally intention- an immediate sense, it may be mere habit. But where precisely is this value to be found? Torah U-Madda Journal (Volume 12), Yeshiva less prayer, because such prayer is at least a ultimately, is not due to the command of God? There are multiple approaches to this University, 2004. 200 virtual, or perhaps even real, impossibility. No question, but we will focus on a line of thought In performing the rote physical action of a one can pray without some awareness of God’s originating from a most unlikely duo of Jewish mitzvah, our bodies are responding to and in- ii Rabbi Shalom Carmy, Without Intelligence, presence. How are we to understand this rather thinkers: the Hazon Ish and Rabbi Dr. Eliezer teracting with a higher order, whether we know Whence Prayer?, in Jewish Spirituality and Di- bold empirical claim? Was the Hazon Ish so Berkovits. Rambam writes, “Any prayer de- it or not. “The religious system of , vine Law (The Orthodox Forum Series), ed. naively optimistic that he was convinced that void of proper intention is no prayer, and if one which disciplines the Jew in every situation all Adam Mintz and Lawrence Schiffman, Mike no man was so low as to be capable of prayer prays without intention, one must pray through life, establishes habitual patterns of Scharf Publication Trust of Yeshiva University, without turning his mind to God at all? Obvi- again.”iii And in the next paragraph, “What is physical reaction and conduct, which testify to 2005. 459 ously not. The Hazon Ish, as he says explicitly, meant by ‘intention?’ One must clear his heart an acute physical “awareness” of and order of iii was not referring to conscious awareness. The iv of all thoughts and view himself as if he were reality that is not of the body.” And as if he Rambam, Hilkhot Tefillah 4:15 awareness the Hazon Ish says we all have is were speaking to us, “People who pray regu- standing before the divine presence.” Every- iv unconscious, subliminal. Fair enough, but of R. Dr. Eliezer Berkovits, Essential Essays on body knows Rav Hayyim’s claim that the larly and on all the occasions prescribed by re- what use is an “awareness” of which we are Judaism, ed. David Hazony, Jerusalem, The Rambam is here referring not to the demand ligious law at times find that their minds have unaware? Shalem Center, 2002. 26. that one concentrate on the meaning of the wandered far from the meaning of the prayer.

Yet their lips – apparently guided uncon- v prayer, as this is only required for the initial Rabbi Eliezer Berkovits, in his essay en- Ibid. three blessings of the Amidah. Rather, the sciously – continue to form the words automat-

Volume 2, Issue 1 3 Kol Hamevaser On Optimism and Freedom: A Preface to R. Kook’s Orot ha-Teshuvah

BY: Rabbi Shalom Carmy postulate is insufficient. The escape from the son without felling quite confident enough to Throughout his discussion, Rabbi Kook despair often requires an invitation to repen- move on. Rabbi Kook is too all-embracing a gives repentance a welcoming visage. Again Editor’s Note: This article was originally pub- tance vivid enough to liberate man from the thinker to question the characterizations and again he stresses that every gesture of re- lished in Morasha: The Journal of Religious sadness, the diminution of being, that is sin. yielded by this literature. He does eliminate pentance, however fleeing and ephemeral, has Zionism (No. 4) by Dor Hemshech, the Young Now Rabbi Kook is as far from “I’m OK, the artificial, and potentially frustrating, results value: “Every thought of repentance must Leadership and Volunteer Projects Department you’re OK” psychotherapy as Kierkegaard is of the literature by asserting that the concept leave him with greater joy and satisfaction with of the World Zionist Organization. It has been reprinted here with permission. from Phil Donahue: he knows all about the re- of stages is, to a certain degree, irrelevant to himself than before. How much more so when vulsion of the sinner from the sin, as witness the act of repentance: the thought has already become an assent to re- his poem Teshuva, which is one of the most pentance.”v Rabbi Kook extends his welcom- Orot ha-Teshuvah is one of Rabbi Kook’s powerful evocations of remorse that I know.ii If it appears to him that the character ing stance towards beginning ba’alei teshuvah best loved works. Unlike many of his other Yet he is the outstanding spokesman of the cor- [middah] that is called forth by reading books by even modifying (apparently)vi the halakhic lyrical-mystical writings it has a firm location rective to this approach: “At the very basis on ethical matters and on the fear of God, is principle that atonement for offenses against in a popular genre, the musar sefer, and is not must come the general explanation of the as- not pertinent to him, let him study and investi- one’s fellow man can be achieved only after without a sitz in leben, as it were, serving as a suredness of repentance, and the tranquility gate what his character indeed is and let him reconciliation with the victim(s): “If he discov- “natural” focus of meditation during the month ers in himself sins against his neighbor that he of Elul. It differs, however, in its basic orien- is too weak to mend, let him not despair com- tation from the conventional musar sefer, in pletely…for the sins towards God which he large part because it describes very fully the has repented have been forgiven, and therefore process of repentance but contains relatively one may judge that those remaining parts that few specific prescriptions. This, and several he did not yet mend are absorbed in the major- other remarkable themes, lend it a distinctive ity [batel b’rov], since many portions of his place in our ethical literature. An examination sins have been pardoned through repentance.” of some of them may make Orot ha-Teshuvah Even those deficiencies which prevent repen- more accessible, as well as offering a conven- tance, according to accepted formulations, do ient point of entry to the rich, inspiring, and not stand in the way of the highest type of pen- challenging Kookian oeuvre as a whole. itent; Rabbi Kook is willing, curiously enough, to extend this notion to the list of disqualifica- The kind of ethical treatise that is com- tions for prayer, as well.vii monly proffered to the yeshiva student usually falls into one of two groups. The first empha- As noted above, Rabbi Kook delights in sizes the horror and variety of sin, prescribing speaking of the joy connected with repentance. the regimen and reinforcement needed to es- This joy does not imply a lessening of the el- cape from its coils (e.g. Rabbeinu Yonah ement of fear and reverence before God, nor Girondi’s Shaarei Teshuvah). The other erects does Rabbi Kook deny that repentance is in- a chain of ascending stages (madregot) that the separable from sadness, depression, and de- individual must traverse, rung upon rung, with and joyous intensity in which the soul of every become strong and courageous in specifying spair. The pain of sin is the psychological the ultimate destination being the top of the man is accoutered, whose soul is illuminated his essential character; but let him also not neg- equivalent of the pain that indicates physical spiritual ladder (e.g., Mesillat Yesharim of R. in the light of repentance…”iii lect the arousal through the books, although his illness; the suffering that is aroused with the Moshe Hayyim Luzzatto). Whatever the grasp of those matters that are not pertinent to consciousness of sin is like the pain that is the virtues of the classical works belonging to each Some would maintain that the “staircase himself is very small… result of medical treatment. What is remark- group, each has its practical limitations. to perfection” format avoids the pitfall of psy- able about Rabbi Kook’s interpretation of the chological pessimism to which the first is li- One should not be exacting in repentance suffering engendered by repentance is his bold The problem with the sin-oriented treatise able. The architecture of madregot, however, as regards gradation, as one would be with re- avowal that this enfeeblement of the human is that of motivation. To dwell primarily upon is not without its own difficulties. Human be- spect to the initial rightness of acts, for it is being, despite its spiritual value, is not healthy: iniquity is to invite despair, to wallow in re- ings rarely climb from one rung to the next; generally necessary to leap over several stages, “The enfeeblement of will, brought about by morse instead of marching forward into the stepladder phenomenology is neater that the in order to return to the place which they occu- constant involvement in repentance, though it light of repentance. Many Jewish thinkers un- iv human experience it means to guide. And it pied before falling. is a physical and psychological weakness derstood that the possibility of repentance is a precipitates a perplexity that also contains a which requires healing, nonetheless contains postulate of moral reason: if man cannot re- measure of despair: the reader remains in the much that is delicate and noble that refines the pent, then the evil in man is unredeemable.i back of the classroom, rehearsing the first les- spirit, and all sins are covered by love.”viii Psychologically, however, this metaphysical 2 4 Volume2, Issue 1 Spirituality: Teshuvah and Tefillah

When Rabbi Kook points to the sublimity of than universal redemption. tle by little. At last he became like a tree with Harav Kook, 1962), 378. such suffering he is loyal to the exquisite sen- many roots, so that all the winds in the world iv sitivities of religious experience. When he 2. If repentance is a process permeating could not budge him from his place.xv Orot ha-Teshuvah 9:4. confesses its morbidity he is, in fact, pleading the entire universe, then the healing with which v Ibid., 7:6. guilty to a major complaint of his irreligious it is concerned both psychic and somatic. This 4 is linked to Rabbi Kook’s affirmation of phys- peers against religious morality, i.e., that preoc- vi Within Jewish thought there exists a po- But see the discussions of the question of par- cupation with human fallibility is debilitating. ical well-being as a component of redeemed larity between free will and divine providence. don in R. Yitzhak Hutner, Pahad Yitzhak (New Somewhat in a hasidic spirit, Rabbi Kook is healthy existence. The more you stress the ultimate power of York: Gur Aryeh, 1971) on Yom Kippur, chaps. willing to permit such considerations to inter- 3. If repentance is a return to man’s true God over the redemptive process of man and 2-3 inter alia. vene in the practical realm, as well: “From nature, then it is natural to man; sin is nothing the world, the more you gravitate towards the such ideas of sanctity and repentance, which vii When I first published this article, I found but a deviation from man’s true nature. This pole of historical determinism. The more you lead to sadness, it is sometimes necessary to Rabbi Kook’s comment on prayer puzzling. implies an optimistic evaluation of the peniten- eschew the eternal perspective in favor of a keep a distance, for the element of joy which is Subsequently Rabbi , in his Ha- tial process. Moreover, such a characterization quotidian phenomenology, the more you will connected to the profoundness of the holy is lakhot va-Halikhot (Jerusalem 1990), chapter offers a potent argument of the return of the tend to think in terms of human responsibility. greater than any other content of holiness and 6, discussed the halakhic status of the kav- wayward son to the traditional religious way This problem is one of the perennial knots of repentance. Therefore, when thoughts of fear vanah requirement for prayer. See his com- of life. Turning to God is, in this conception, analytical metaphysics. Rabbi Kook too ad- and repentance come to him in a manner of ments (pp. 72f) on R. Kook’s preface to Olat not a stark terrifying leap into a mysterious dresses it: his approach is interesting and, so sadness, let him get his mind away from them, Re’iyah, which shed light on our passage too. transcendent dimension, but a warm home- far as I can tell, original.xvi Repentance in- until his thoughts become stable, and he will coming. In the early chapters of Orot ha- volves a return to a more ultimate, God’s-eye viii Orot ha-Teshuvah, 9:4. receive unto himself all the content of sanctity Teshuvah (those written before 1914),xi Rabbi view of the universe in general, hence acquir- and the fear of Heaven in the manner of glad- Kook generally speaks of repentance as a re- ing a divine perspective on one’s own actions ix Ibid., 14:1. ness and joy that is appropriate to the right of turn of the Jewish people: “The first fundamen- specifically. By repenting, man places his ac- heart who serve God in verity.”ix Because the x Ibid., 7:10. tal repentance is to become linked to the nation tions within a larger context of God’s actions; recoil from sin involves a contraction of the in its soul, and with this to mend all one’s ways these acts are justified because all God’s ac- xi will, and this contraction affects the will to I don’t know whether there is any signifi- and actions in accord with the essential content tions are good. It is only under the description good and to purity as well as the will to evil, cance to this development. The datings are in the soul of the nation.”xii In the post-1914 that ascribes the actions to man himself, and the full restoration of the penitent requires a re- based on R. Zvi Yehuda Kook’s preface to the sections, “the primary repentance, which illu- not to God, that they warrant the predicate habilitation of the joyful spirit. Hence the pe- first edition (5685). minates all darkness immediately, is that man “evil.” riod of penitential contraction that reaches its return to himself, to the root of his soul, and xii Orot ha-Teshuvah 4:7. culmination on Yom Kippur is followed by the immediately he will turn to God… This is true What is interesting here is that we have, x joyous expansiveness of Sukkot. xiii of the individual man, of an entire nation, of if I have followed the argument correctly, an Ibid., 15:10. all humanity, of the mending of all being original analytic solution to the problem of 3 xiv See my brief remarks in “Man of Love and whose corruption always proceeds from self- human responsibility, which proceeds from Confrontation” (Hadoar [New York: Hadoar We have referred to the psychological-ha- oblivion.”xiii Rabbi Kook’s mystical insight in to the rela- Association, 1986]). lakhic strategies by which Rabbi Kook’s seeks tionship between, God, man and history. I sus- How well Rabbi Kook understood the pect that the creative and disciplined study of to transform repentance into an inviting expe- xv S. Y. Agnon, Temol Shilshom (Jerusalem: psychology of the second Aliyah pioneer and Rabbi Kook’s work will yield an almost inex- rience. Rabbi Kook’s optimism, however, Shocken, 1968). Of course, one must always how well he succeeded in forging a common haustible treasury of insights, perceptions and draws upon more metaphysical sources, as consider the possibility that the famous Agnon- language with him are matters of dispute that suggestions. “From afar has God appeared to well. While the standard understanding of ian irony is at work, particularly when we read need not detain us here.xiv Suffice it to say that me.” It is time to devote some of the energy teshuvah regards it as a return form sin, a turn- the additional explanation: “When the rational the most famous ba’al teshuvah of that gener- expended on the symbolic exploitation of ing away from the wrong path, it is rather, ac- soul awoke in him he changed his opinions and ation, the fictional Yitzhak Kumer, returns to Rabbi Kook to the attentive appropriation his cording to Rabbi Kook, a return to one’s place with them his actions.” As a description of the traditional Judaism, if we take his creator’s work.xvii and one’s self. Ultimately this view derives Yitzhak Kumer of the previous five hundred word for it, for reasons not inconsistent with from the cabalistic doctrine according to which pages, this is either ironic or breathtakingly in- this analysis. the “Breaking of the Vessels” alienates creation credible. from God; redemption is the return of the cos- It would seem that Yitzhak resembles a Rabbi Shalom Carmy teaches Tanakh, mos to the Creator. This principle has several xvi tree whose roots are few, which every preva- , and Jewish History at Orot ha-Teshuvah 16:1 (in the additional not implications in Rabbi Kook’s thought: introduced in the 5th ed). lent wind uproots and turns upon its face. But Yeshiva University. 1. Repentance is tied to eschatology. It if we study his actions very well we shall see is primarily for this reason that Rabbi Kook in- that this is not the case… Already when he sists upon the indispensability, for a contem- dwelt among his friends in Jaffa and the settle- i E.g. Rambam, Moreh Nevukhim 3, 36; Albo porary understanding of repentance, of a ments, he saw that the soul was seeking some- Sefer ha-Ikkarim 4, 26. proper account for the return to Zion and all thing that was kept from it. In those days he ii Published in Orot ha-Teshuvah, 5th ed. that flows from it. Repentance is thus in its did not yet know that the soul sought. When (Jerusalem: Or Etzion, 1970), 127-28. highest fulfillment a communal, nay a cosmic was this revealed to him? Here too we must performance. The goal of repentance is no less say: not at once was it revealed to him, but lit- iii Iggerot ha-Re’iyah (Jerusalem: Mossad

Volume 2, Issue 1 5 Kol Hamevaser Levinas and the Possibility for Prayer

BY: Emmanuel Sanders service begins with the words “Heal us, God,” sumably through prayer, must find its place in ing upon whether man is or is not in accor- and is referred to commonly as Refa’einu the realm of the ethical. We might say at first dance with the will of God as written in the Introduction (“Heal us”). One could claim that this instance that such a position works well with the con- Torah. God associates with or withdraws from of beseeching God to heal our ailments is cept of Jewish Prayer. In fact, we might claim, the worlds, depending upon human behavior. One of the cornerstones of almost any re- merely a forum for the individual to reveal the only prayer that is possible in the Jewish Man is answerable for the universe! Man is an- ligion is the idea of prayer, the ability to com- both to himself and to God that his concern is Tradition is one that has an ethical expression, swerable for others…As if through that respon- municate with the Divine. Although the for the wellbeing of his fellow. In other words, namely a prayer for one’s fellow. sibility, which constitutes man’s very identity, following discussion of prayer will take place such an approach would see prayer as a means This position, however, cannot be main- each one of us were similar to Elo-him vii within the context of Jewish prayer and within to strengthening the supplicant’s own ethical tained when taking into account a number of (God).” We see here that Levinas draws a a Levinasian framework, we believe that the vigor, and not as an actual attempt to help the facts. We must remember that Hannah’s prayer number of similarities between his own con- issues raised and answers offered will be of use other for whom he prays. in the is a prayer for herself: she is barren ception of Judaism and that presented by Ne- within the wider religious spectrum. We will A problem with this approach is that the and wants more than anything else in the world fesh ha-Hayyim. Both define man in terms of first raise a number of issues that arise when simple text of this particular prayer, and of to have a child. It would be absurd, however, to his awesome responsibility to that which is looking at prayer in view of the ethical nature most prayers of petition, does not seem to indi- claim that her prayer was unjustified when it is other than himself; both define religiosity in of religion, and, in attempting to resolve these cate catharsis as the initial intent of the com- this very prayer which forms the basis for terms of responsibility, not in terms of personal issues, the true nature of Levinasian prayer will posers of the Eighteen Benedictions. If what many of the halakhot surrounding the silent gain and reward. It would be sensible, then, to vi be revealed. was intended was catharsis, why were the Shemoneh Esreh . Additionally, we clearly look toward R. Hayyim’s understanding of prayers written in the form of requests? An- find a number of prayers in the Jewish Tradi- prayer for guidance. The Problem other problem with the above approach is that tion that are seemingly concerned with the sup- In presenting how R. Hayyim understands it runs in contradiction to various stories in the plicant’s personal wellbeing alone. For prayer, Levinas writes: “He (God) needs We will begin the discourse by asking a Bible and in rabbinic literature where God in instance, The Wayfarer’s Prayer is a prayer in prayer, just as he needs those who are faithful simple question: How is prayer possible? The fact answers the prayers of His supplicants and which a traveler beseeches God to aid him on to the Torah, in order to be able to associate question here is directed specifically at prayer seems to change that which He would have his journey. We must understand how such himself with the (supernal) worlds, for their ex- of request, or petition, for reasons which will done because of their prayers. Two examples prayers are in fact expressions of ethics if we istence and elevation…The worlds cannot con- become apparent, and the entire line of ques- of this are Moses beseeching God to spare Is- are to see them as conforming to Levinas’ con- tinue to be, simply by the virtue of their energy tioning to follow shall be framed within a Lev- rael by appealing to God’s Thirteen Attributes ception of Judaism. and their substance: they must be justified in inasian understanding of the Jewish Tradition. of Mercy, following which God agrees to par- their being, they need the ethical mediation of ii We will explore this question in a number of don Israel , as well as Hannah pleading with The Solution man, they need man and man’s prayer, which ways, each one revealing a particular dilemma God to grant her a child, which God does, in are for the others…To pray signifies, for a iii regarding the issue of prayer. the form of Samuel . Both of these instances In an essay entitled “Judaism and Keno- ‘myself’, seeing to the salvation of others in- prove the power prayer exerts on the Divine sis,” Levinas understands the concept of prayer stead of – or before – oneself. True prayer, Of What Use is Prayer? Will. in the Jewish Tradition through the lens of then, is never for oneself, is never for one’s Therefore, the question as to how prayer Rabbi Hayyim of Volozhin’s magnum opus, own needs.”viii We start with an eye to He toward whom affects a God who “regardeth not persons, nor Nefesh ha-Hayyim (The Soul of Life). R. Now, we have an answer to the first issue iv prayer is directed. God, at least within main- taketh reward” must be answered. Hayyim, who lived from 1759 until 1821, was raised above. Despite the fact that God is both stream Jewish Tradition, is thought to be both a student of the famous Gaon of Vilna and, like omnipotent and all omniscient, He, in creating omniscient and omnipotent. Additionally, With What Right Do We Pray? his master, was a Kabbalist. In Nefesh ha- man in His image, allowed man, through many verses in the Bible attesting to God’s jus- Hayyim, R. Hayyim, bringing various biblical, prayer, a degree of control over His ability to tice and His mercy. For instance, “But let him The second dilemma which we face in un- Talmudic and Kabbalistic sources, claims that relate to the world, thereby putting even greater that glorieth glory in this, that he under- derstanding prayer is to be raised within the in creating man in His image, God, in a sense, ethical responsibility upon him. God is aware standeth, and knoweth Me, that I am the context of the religious and philosophical subjugates Himself to man’s actions. God can of deficiencies in the world and desires that LORD who exercises mercy, justice, and right- thought of the modern Jewish philosopher Em- interact with the world either to a greater or they be alleviated, but He also desires human eousness, in the earth; for in these things I de- manuel Levinas. Religion, for Levinas, finds lesser extent depending on the nature of man’s prayer to facilitate His intervention. When light, saith the LORD.”i This verse affirms the its manifestation through the ethical deed. In actions. If man’s actions are just (in that he ob- looked at in this way, prayer, at least for one’s ethical nature of God, at least vis-à-vis His re- his essay, “A Religion for Adults,” Levinas serves the mitsvot), then God can relate to the fellow man, is both possible and potent, and is lationship toward the world. This being the writes: “Ethics is an optic, such that everything world in a just and righteous way and numer- not merely an ethical expression but an ethical case, it is unclear as to why prayer of benedic- I know of God and everything I can hear of his ous worlds that exist on higher planes than our act in that the prayer affects God’s ability to tion is necessary within the Jewish faith. God, word and reasonably say to him must find an own are created or destroyed. If, however, aid one’s fellow. being omniscient, knows my needs and, in that ethical expression. In the Holy Ark from which man’s actions are perverse and evil, God is, so Though we have answered the question as He is an ethical God, will provide for them as the voice of God is heard by Moses, there are to speak, prevented from interacting with the to how prayer works, as well as how ethical He sees fit. Unlike a king of flesh and blood, only the tablets of the Law. The knowledge of world and evil prevails, destroying the super- prayer is possible, we have done so only as per God is unaffected by flattery and bribery, and God which we can have and which is ex- nal worlds and limiting His influence on our prayer for another person. What of prayer that my prayers should not be able to change that pressed, according to Maimonides, in the form own world. is primarily concerned with one’s own needs, which God has already decided. of negative attributes, receives a positive Levinas finds, in the cosmology described such as the Wayfarer’s Prayer mentioned One may attempt to answer this question meaning from the moral ‘God is merciful’, above, a religion of ethics similar to his own above? If religion is synonymous with ethical by taking the position that in truth prayer is not which means: ‘Be merciful like Him’. The at- conception of Judaism. In responding to this obligation, or obligation to another, what room meant to affect the course of God’s actions in tributes of God are not given in the indicative, cosmology, he writes: “The meaning of human is there for personal requests within the context any way, but is, in reality, simply a means for but in the imperative. The knowledge of God action in not reduced exclusively to its natural of religious prayer? To answer this question, human beings to focus on those things which comes to us like a commandment, like a Mitz- finality in the present circumstances of being; Levinas invokes Psalm 91, verse 15: “I (God) v should be important in their lives. For instance, vah.” In short, everything pertaining to reli- it is, in man (as ‘myself,’ always chosen), that am with him (man) in suffering.” From this one of the prayers in the Eighteen Benedictions gion, both what is commanded to us by God which ensures being, elevation and holiness in verse, as well as from Isaiah 63:9, Levinas ex- (Shemoneh Esreh) of the daily Jewish prayer and what we communicate back to God, pre- the other than myself, in ‘the worlds,’ depend- trapolates that when man suffers, God also suf-

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fers. Levinas thus offers in solution to the above problem that “one prays for oneself with the intention of suspending the suffering of An Interview with God, who suffers in my suffering.”ix Here, Lev- inas allows us to turn prayer for the self into prayer for the other, in this case the Supreme Other. When one lacks that which he needs and Rabbi Hershel Reichman when he suffers due to this lack, God also suf- fers for him. In praying to alleviate my suffer- ing, I am also praying to alleviate His, and so my prayer again becomes an ethical act. BY: Ari Lamm A common complaint is that it is difficult, fifth year. You should take nine credits in the after the year(s) in Israel, to maintain the spir- college, and three credits of shiur. Or if you’ve The ‘Thou Shalt’ and Prayer Editor’s note: A full version of the inter- In closing our discussion, I would briefly itual high felt during the year(s) in Israel. already maxed out with your , view with R. Reichman is available online at like to explain the purpose of prayer in Lev- What recommendation would Rav Reichman take twelve credits in the college. You should inasian Judaism. As we have seen, prayer is an www.kolhamevaser.com. have for students at YU who experience this? never take more than 12 credits of secular ethical act; however, we have yet to answer courses. This way, you’ll have the time to go to why prayer should be. That is, what necessi- Throughout the ages, various Jewish It’s a difficult question to solve. I person- the beit midrash at night. So I think going out- tates the existence of prayer? Why does God movements have attempted to address a per- ally think that you have to be very innovative. side YU to find spiritual inspiration is a great impose upon us this further avenue of respon- ceived lack of spirituality within daily Jewish sibility? If you’re going to wait for YU to do it, you’re thing, but since very few boys do that, you practice. Two of the most recent and popular In discussing revelation, Levinas writes probably going to become very disappointed. must be in the beit midrash. That’s the first that no revelation of the infinite is possible, have been the Musar Movement and hasidut. For example, Rav Wolfson came last night thing. “unless, however, it were a question of a ‘Thou What does Rav Reichman see as the most im- (September 15, 2008), so a lot of the boys shalt’ which takes no account of what ‘Thou portant contributions of these movements, and canst’.”x The religious, and therefore ethical, heard, for the first time, a great hasidic master The second thing in YU is to attach your- obligation, does not ask of man what he can how should students at YU relate to these talk in a way that was so inspiring and so up- self to a rebbe. The rebbe spends basically his do, but demands of him what he must do, movements, their works and their legacies? lifting. So what’s going to happen next? If a whole day immersed in Torah and avodat which overflows, at times, to what is in his boy says he’s going to wait for the next time Hashem; he’s not studying secular courses. He power to do. How, then, is the responsibility Both movements have made a most im- Rav Wolfson comes to get the same kind of in- is a very holy person compared to the average demanded by religion to be expressed when it portant contribution of making people sensitive is in the realm of the “Thou shalt” that over- spiration, he’s going to have to wait a very long student, because of how he spends his day. So to, and giving them methods to attain, the spir- flows the “Thou canst”? I would like to suggest time. But if you’re innovative, you say, “Hey, if a talmid attaches himself to a rebbe, it rubs itual side of Judaism. Personally, I go for that prayer is the expression of this overflow- Rav Wolfson really inspired me, and he has a off. When I was here, I attached myself to ing of responsibility. When the individual can- hasidut much more than musar. I’ve never re- shul in Brooklyn where I hear there’s a lot of Rabbi Soloveitchik, the Rav. Whatever he did not express his ethical responsibility to the ally had a good teacher of musar. Some people inspiration every Shabbat. I’m going to make it for himself on me as a student. There’s nothing other in a physical action (through a mitsvah), think it’s amazing. I’ve always found that the prayer allows him to fulfill this obligation and my business to go once or twice a month.” You wrong with a big candle lighting a small can- musar side is very demanding – to use a ha- to be there for the other when it would other- have to be innovative. You could go to Israel dle. wise be impossible. sidic phrase, musar is coming from the side of during vacations. For someone in YU, spend- din. I never thought I could do it. But when I ing two months a year in Israel would be a So I think that the disaster and the failures came into hasidut, I found it to be more on the Emmanuel Sanders is a junior in YC. ma- tremendous dose of maintenance. come from the boys who violate these two hesed side. The hesed side is light, more opti- joring in Jewish Studies and Philosophy and is things. They don’t maximize the beit midrash, a Staff Writer for Kol Hamevaser. mistic, more joyous, involves more singing, so Now, within YU itself, which is where and they don’t have a rebbe. If you don’t have it’s positive rather than negative, and that’s people are spending almost all of their time, both, you will probably have a very big fall. If why I chose it. you have to look for those pockets, those you do have both, you can do very well. You places within YU, which can help you maintain can do even better than Israel. i Jeremiah 9:23. All biblical citations found in I might be wrong, but I think that in gen- this paper not referenced by Emmanuel Lev- and climb the ladder to more avodat Hashem. eral that musar has become much more hasidic inas come from A Hebrew-English Bible: Ac- The first place is the beit midrash. A student YU students split their days between cording to the Masoretic Text and the JPS 1917 than it ever was. I think if you go today and has to maximize his time in the beit midrash. Torah study and general studies. Does the Edition. Copyright 2005, Mechon Mamre. hear a musar schmooze in a regular yeshivah He has to. It’s spiritual survival. Minimizing spirituality of the former relate, in any way, to http://www.mechon-mamre.org/p/pt/pt0.htm. where there’s a regular mashgi’ah giving ii Exodus, 32:11-14 and 34:5-10. his time in the beit midrash means shooting the latter? In terms of religious development iii musar, very often he’s using hasidic sources, Samuel I 1:10-20. himself in the leg. If he maximizes it, he can and spirituality, how would Rav Reichman ad- iv Deuteronomy 10:17. like the Sefat Emet, the Shem mi-Shemuel, and really succeed. That includes everything he vise students view the latter part of their day? v Levinas, Emmanuel. Basic Philosophical other hasidic books that are well organized. has to do in the morning, the whole nine yards, Writings. Ed. Adriaan T. Peperzak, Simon And they also have moved from the somber, There’s theory and then there’s experi- Critchley, and Robert Bernasconi. Blooming- and then going at night to the beit midrash. morose “din” into the optimistic, hasidic point ence. To experience spirituality while doing ton: Indiana Univwrsity Press, 1996. 17. That’s voluntary, but he can do it, he has to. If vi See Bavli 31a-b. of view. So it’s harder today to distinguish be- secular studies is going to be a challenge. It’s he says, “My schedule doesn’t allow me,” then viiLevinas, Emmanuel. In the Time of the Na- tween musar and hasidut, because they have possible, but not very likely. The average per- he should change his schedule. I don’t believe tions. London: The Athlone Press, 1994. 111. merged. Call it whatever you want, musar or son doing mathematics or English literature is viiiIbid., 115. in the sixteen or seventeen credit schedule. I hasidut, but it’s the bright, optimistic side not going to have a Torah experience. I think ix Ibid., 116. myself took six years to go through college. x Levinas, Emmanuel. Beyond the Verse: Tal- which talks to me, and I think it talks to the you have to be able to see it, at least intellectu- mudic Readings and Lectures. London: The general public today more than the strong de- So should everyone stay for a fifth year? ally, as a broader part of your Torah being. Athlone Press, 1994. 142. manding side. Let’s say you look at it as a way of making a Absolutely. Everybody should take the parnasah. Only very few people will, or are

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expected to, make their parnasah from Torah. is no spirituality, something difficult which is into this discussion? my major. Let’s say I had three free credits and One out of a hundred may do so. The other made even more excruciating because there’s I was maxed out in Torah – I couldn’t take ninety-nine are going to, and are expected to, no immediate spiritual payoff, hasidut says The Rav, and I’m a great student of the more shiur. So if I were a computer major, I make their parnasah outside of Torah, so you that’s really the greatest mitsvah. Hashem is Rav, was a man who was able to teach and to would take an advanced course in computers have to say to yourself that God put me into testing you to see whether you are so loyal to live with paradoxes. His theory of Torah and to be a better programmer, for my parnasah, I this world and I see from various experiences Him and to the Torah that you will do it with- of life was that paradox, though against basic would not be a dilettante and say that I want to that this parnasah is what He wants. A person out an immediate payoff. So when a guy goes logic, was within Torah logic. The theory of broaden my view of the world and be more of who sees he could successfully make a par- into general studies, he has to know that the “two dinim” could mean either-or, but it a romantic scholar within the world of liberal nasah in Torah, he should definitely go that Hashem wants him to serve Him in that way. could also mean both. What does that mean arts. way; it’s the shorter path to the spiritual goal. He’s not going to enjoy it on a spiritual level. for someone who wants to say, “I want to fol- And I think that even if a person has a safek He’s not going to come home and say that he low the Rav.” Well, the Rav is teaching a par- I never agreed with the whole philosophy that maybe he could make Torah his career, he had an aliyah. He may even say he went adox. You must learn Torah on such a level that of a liberal arts college. For me, it was crazy. should try it. It’s like a Pascal’s Wager: some- down, but he has no choice – he has to pay the you’re completely immersed in it every mo- By studying liberal arts, you learn the philoso- times, you make a bet where you can only win. bills and take care of the children. In the end, ment of your waking hours. You have to think phy and the culture of the world and that re- So if someone spends five years after college then, it might be an even greater mitsvah. about it when you walk, when you eat – even places the time you could be learning Torah. learning Torah, in or kollel, and then when you’re talking to someone, part of your The Rav, until the age of 29, only learned it turns out that he can’t find a job, or he tries Having said that, you have to do things to mind is still thinking about the Torah. But he Torah. He went through Shas many times and for a year to be a teacher of Torah and he’s not maximize the spirituality. I say that if you have then says that secular knowledge is great, it’s knew it on a deep level. He had a desire to a success, he has still won, because he got five to make a career choice, you have to look and all from God, and you can get inspiration there. learn what the nations of the world say, so he years of Torah learning out of it. So I say that see which career choice will give you the op- For normal, everyday people, that’s going to went to university. We are not like the Rav, we even if you have a safek that you could do it portunity to maximize real spirituality. Let’s take time and mind. You can’t do two things at don’t know Torah like that. 99.9% of the peo- successfully, you should try it, because the say one career is going to be a nine-to-three the same time. So the Rav teaches you a par- ple I know, adults and younger people alike, worst you can get is five years of Torah and job, where you’re going to make a basic in- adox. He himself apparently enjoyed paradox, can only work on one thing at a time. We are spirituality. come, and the other job is a nine-to-nine job, but most of us don’t. Most of us like a simple relatively simple people. Therefore, every like that of a lawyer, where you’re going to thing. You have to have a great, philosophical hour of English literature I take voluntarily is But what about the others? From the make much more money. The question is: if mind to say paradox is essential and that you an hour I take away from Torah, hasidut, and you’re doing nine-to-nine in a law firm, like it. So I can’t really tell you that the Rav musar. This does not make sense. We don’t where’s the time for Torah and mitsvot? Intel- gave us a clear road through this paradox of know enough Torah to serve Hashem properly. lectually, you know you’re doing a mitsvah Torah and General Studies. I, personally, go We have to spend more time in the beit and being mekhavven le-shem shamayim when for the Torah and leave the General Studies for midrash, more time in shiur, more time back you choose to become a lawyer, because you parnasah. I don’t accept for myself the idea want to be able to use the money for family or that General Studies is worth replacing time tsedakah, but you’re not experiencing spiritu- spent on Torah. My mind is one-dimensional ality. If you choose to work from nine to three, in that sense. I knew the Rav a little bit, and I you’ll probably be a public school teacher or a can say that from what I saw, his mind could physical therapist, so you’re not going to make work two tracks at the same time – no doubt half of what a lawyer would, but you’ll make about it. Maybe Rav has enough for a living, and when you come home that kind of head and he can do it, too. I, my- at three, you can teach your children Torah, self, am very limited. I’m a small fry, and I you can give your wife personal attention, and only work one track at a time. When I got my you can do many things which are real, direct Ph.D., which the Rav told me to do, I did so point-of-view of plain parnasah, you know in- spiritual activities, not just an intellectual con- under a lot of parental pressure, too. To me, it tellectually that it’s part of a Torah life, because cept. So I think that a person, when making a was taking time away from Torah, and I did it God made me in a way that I have to be an ish career choice, has to put the spirituality side of only because of parnasah.I takke used it for yotse ha-sadeh – that’s Hashem’s ratson.A things into the question. It has to be something 5-6 years when I was a teacher of math at City guy who makes a living and supports a wife where he can feel the spirituality, not just know College before I became a rebbe. So, for me, and children – right away he’s doing a mitsvah. it intellectually. I’ll tell you the truth: I feel the Ph.D. gave me a parnasah; but what the So you have to look at it, at least intellectually, very saddened by the way the boys make their Rav meant, I have no practical idea, because I in Israel in yeshivah. I do not believe that there as a mitsvah. Don’t think that you’re a second- choices. I don’t think they think about it. They am not at the level to deal with his dualities. is any substitution from the nations of the rate citizen, a failure. You’re not a failure. You think about success, but success, I’m sorry to world which can replace our responsibility to have your mission: to make a kiddush Hashem say, is a false idol. The way the world defines Getting back to the first question, if the Torah and spirituality. outside the beit midrash. Is that going to give success is not the Jewish concept. It’s a sad College requires English literature, I need to you a spiritual feeling when you do it? Proba- thing when I see that they make choices with- do what the College requires for me to have a We’re not here to prove that someone can bly not. But that doesn’t mean that it’s not a out putting everything into the equation. parnasah as a lawyer, as a doctor, or as a com- know a lot of Torah, Plato, and Shakespeare – mitsvah. As we said before, there are many puter programmer. But if it were not required, that’s been proven already. When the Rav was mitsvot you can do without a spiritual feeling. How should one view things that won’t af- I would never take it as an elective. I would young, the irreligious Jews were claiming that In hasidut, we say a remarkable thing. If you fect your parnasah, like English literature maximize whatever Torah learning I could, and in order to have a parnasah and be successful, are forced by life to do a mitsvah where there classes? Also, how would Rav Soloveitchik fit if I would take more courses, they would be in you had to throw away your Judaism. So in

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those years, when the Rav went to college, Soloveitchik said many time in his writings there was a huge cultural, social, and intellec- and teachings that he has no idea how to do it, tual challenge to show that a person could be in and he said many times that he considered this Praying with Passion university, learn everything they had to offer, a failure on his part. So how can you do it? You BY: Rena Wiesen tury brought with it a series of pogroms and and still stay frum. And that’s what the Rav can read certain books that give you inspira- tragedies that led to a decline in intellectualism did. He went to show that a huge talmid tion. You can hear lectures which focus on it Even the staunchest Litvaks among us are and general Torah learning in Poland, as the hakham can study everything they have – and give you an intellectual appreciation. But secretly curious about, and perhaps a little jeal- and scholars fled to Lithuania and reset- ous of, Hasidim’s unique and beautiful mode tled there. These losses, along with the burden Hegel, Aristotle, Plato, Neitzche – and still re- obviously that is now going to satisfy the need. of prayer. Many of us have learned famous ha- of heavy taxations and the spiritual smashing main a big talmid hakham. This isn’t an issue It has to move from the brain and get into the sidishe niggunim, haunting melodies, the in- that stemmed from the conversion of Shabbetai for us today. We don’t have to prove that you heart. I find that a kumzits with music is a very tensity of which can rival Beethoven’s Tsevi to Islamii, poor Polish Jews resorted to can study English and stay religious; it’s been powerful experience, and that’s what I do for compositions. The classic kaddish tune that we belief in superstitions, amulets, eschatological musings and Kabbalah. When Rabbi Israel proven already. The issue today is not whether myself. sing after mussaf on Rosh ha-Shanah is a Modzitz niggun. The popular tune used for ben Eliezer, the Baal Shem Tov (Besht), or not our students/children are being drawn both Shir ha-Ma’alot and Keili Atah are com- emerged in the early 1700s preaching emotion Now, the boys here don’t know how to away from Judaism by the non-Jewish world’s positions of the Imrei Eish, the previous over intellect, the spiritually-starved masses intellectual attractiveness. No Orthodox Jews daven at all. I am speaking in generalities; ob- Bobover Rebbe. Many of the most popular quickly became enamored with him and his teachings. Finally, Judaism appeared as some- today are going to say, “I’m going to throw out viously, there are some that do. It is very dif- melodies used in our prayers are of hasidic ori- ficult for me to remember, in my forty years gin. There is just something about these tunes, thing that they could relate to, and they saw religion to make money.” People would laugh. the prayer, the concentration, and the absolute that there were levels in the service of G-d that here, a boy crying during his tefillah. It’s So why would someone today throw away re- intensity that grabs and holds a person, mes- they could actually attain. The Besht’s popu- ligion? Because it is dry and boring for him. It crazy. David ha-Melekh is crying so much in merizing him and stirring something deep larity and the rapid spread of his teachings doesn’t mean anything to him. We have to Tehillim. You are talking to you Abba – how down inside that yearns to burst out. were largely due to the fact that he taught via give our boys a full experience of religion. Sec- can you not cry? They are not davening with ular studies are nothing but a tool in a person’s their hearts. Instead of talking to their Father life. Do I have to prove that I can learn English in Heaven, they are just being yotsei the Shul- and remain religious? I think it’s beating a han Arukh. So what’s the solution? The first dead horse. If it helps for parnasah do learn thing in tefillah is to seek out the slow minyan. these subjects, that’s fine. But why pledge al- Sometimes, for Ma’ariv, I’ll go to a dormitory legiance to a cause that is no longer relevant? to daven. I am not going to say which minyan The cause now is to strengthen the religious it is, but this minyan has a rule that you have to experience for people who are religious – to finish in five minutes. It’s crazy. Five minutes make it more real. for a minyan? I can’t believe it. The slower, the better, from my perspective. It gives you Since we are in the season now, could the time to talk to God. If you see a minyan that Rosh Yeshivah comment on the topics of teshu- speeds, either don’t go there or take the amud vah and tefillah? and go slowly. Don’t be ashamed. No one is a boss about the speed. There is no bylaw in the As I have said, the experiential side of YU Catalog that Ma’ariv should take five min- Torah is what needs strengthening. Unfortu- utes. The one who takes the amud decides. You nately, today the Torah education in America can decide to go slow. If they scream at you, Yet our wariness, or perhaps really igno- stories and parables, which were easily under- focuses on the intellectual side of Torah, not on it’s not your problem. Slow is the key when it stood by the uneducated population who did the experiential side. What happed to experi- rance, of hasidic ideology persists. We think comes to tefillah. it’s not intellectual. It’s based too on emotion. not have the capacity for understanding com- ence? What happened to the lev? Gone. Our Hasidim seem to have a different practice of plex Talmudic discussions. boys and girls are spiritual cripples. They are As regards teshuvah, teshuvah is very dif- halakhah, praying at odd times of the day and The Besht taught that G-d is omnipresent; certainly intellectually trained, and maybe they ficult. The thing to keep in mind, though, is such. Hasidut is strongly linked to kabbalah all people can attach themselves to Him. As a can read a text nicely, but they are missing in that you are not expected to achieve it – just to and mysticism which are topics that many of result, prayer specifically was perceived as a us have never learned and have a hard time un- unique way to connect with G-d and was per- sensitivities; they are like blind bats. So we try. You are human, so you try and continue to derstanding. formed by Hasidim with extraordinary fervor. have to shift gears to a new agenda, namely a try. That’s all that ha-Kadosh Barukh Hu is Don’t get me wrong. I admit that I am Rabbi Kelonemos Kalman of Krakow writes total Jewish experience in education. Educa- asking. Hashem gives you a chance to clean guilty of having many of these thoughts. And in his book, Meor ve-Shemesh, on Genesis ii tion has to move from just training the intellect the slate, and if you have that ratson, you can some of those concerns certainly have some 49:22 , that “from the time of the Ba‛al Shem validity. Just ask the Vilna Gaon. However, in Tov, the light of prayer’s great holiness has to being a total immersion in Torah and Torah receive it. a world in which we are taught to be open to shone in the world, illuminating the way for Judaism. That’s what a year in Israel does for secular culture and to select and incorporate, everyone who wants to come close to G-d and a lot of boys and girls. All of a sudden they with care, some of the positive qualities and in- serve Him. When the soul becomes purified say, “Wow, I like this!” All of a sudden, there Rabbi Hershel Reichman is the Bronka sights it can offer us, why are we so quick to through prayer, one can truly serve G-d and ap- unilaterally reject another sect of our own reli- proach His Essence.” Prayer was the key to is a feeling. But when they come back to Weintraub Professor of Talmud at MYP/RIETS. gion? Have we really nothing to learn from special closeness with G-d. America it has to be nurtured. That is the chal- Ari Lamm is a Junior at YC majoring in Hasidim? Perhaps if we look closer at one of Because of the serious nature and forceful lenge for today. impact of prayer, Hasidim used to spend hours Jewish Studies. He is the Interviewer for Kol the most relevant elements of Hasidut, prayer, we can learn something new and broaden our involved in hitbodedut, meditation, preparing Now, how do you teach teshuvah and Hamevaser. perspectives just a little bit more.i for prayer. Following in the footsteps of the tefillah – how do you teach lev? Rav First, though, we must understand where first hasidim described in Tractate Berakhot and how Hasidut originated. The mid-17th cen- 30b, they recognized the monumentality of

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what they were about to do and supplicated G- where it was not even a necessity. Seeing my d to draw them close to Him so they would be surprise, Rabbi Nahman asked me, ‘Is it then able to serve Him in truth. Thus, when they ac- beneath your dignity to pray to G-d for a minor The Supernatural, Social Justice, and Spi tually began to pray, they did not have to spend thing like this?’” Hasidim turn to G-d for any- the entire Pesukei de-Zimrah getting into the thing and everything, no matter how seemingly (Genesis 25:11)’ so you should also comfort prayers; they started from the beginning in an trivial it may be. BY: Gilah Kletenik mourners. The Holy one, blessed be He, buried elevated state. One can only imagine to what I don’t have any plans to become a hasid. the dead, for it is written: ‘And He buried him heights they had climbed by the end. And I don’t intend for the readers to become “Spirituality,” can we even begin to know [Moses] in the valley (Deuteronomy 34:6)’ so Interestingly, the experience of prayer Hasidim either, after having read this article. what that means? The term is vague and even you should also bury the dead.iii goes beyond intellectual cognition and But, learning these simple ideas, it’s very dif- intimidating. For some though, this isn’t even The teaching of Rabbi Hama suggests that thoughts. It is a physical activity as well, one ficult to not be inspired by the sincere and gen- a question. They think of the exuberant chuck- acting morally is a fulfillment of imitatio dei, a that literally involves moving the entire body uine desire of Hasidim to be close to G-d, and ling of a devoted worshipper or the ecstatic notion that Maimonides emphasizes in The in the pursuit of a relationship with G-d. Ha- even more so, to be encouraged by the seeming singers around the Rebbe. Others are inspired Guide of the Perplexed. Maimonides interprets sidim would thrash about and motion wildly ease with which this closeness can be obtained. by nature’s breathtaking beauty, while many, God’s response to Moses’ request of “show me during prayer. The Besht likened this to a No matter how we identify ourselves, if we all in earnest, turn to yoga and meditation. I have now Your ways,”iv as a commandment from drowning man: “Of course, if someone is try- truly believed that G-d eagerly awaits each of been surprised to find that my moments of God to imitate His attributes as expressed in ing to save himself from going underwater, he our prayers and that He is willing to seriously greatest spiritual uplift come when I least ex- the thirteen principles: “He means that it is My will thrash about, and no one will make fun of consider providing us with anything for which pect them to; while lobbying on behalf of sex purpose that there should come from you lov- his motions. Similarly, when a person makes we ask, prayer might flow with a little more slaves, protesting genocide in Darfur and vol- ing-kindness, righteousness, and judgment in motions during prayer, one should not laugh at fluidity and a little more frequently from our unteering with the homeless. Obviously, it is a the earth … with regard to the thirteen princi- him. He is saving himself from drowning in lips. Particularly in Elul, the most auspicious mitsvah to perform deeds of this nature; still, ples: namely that the purpose should be assim- the Waters of Insolence, which are the kelipot time of the year for these endeavors, if we can these are curious instances to feel the Divine. ilation to them and that this should be our way (husks) coming to prevent him from concen- open ourselves up just a bit, we stand to gain What stands behind these flashes of other of life.”v trating on his prayers,” he writes in Likkutim something very special. worldly? Yekarim 66aiv. The Tikkunei Zohar also refers A good portion of the Torah deals with to “hands writing secrets,v” which Rabbi Nah- sacrifice. In fact, the primary means of worship man explains as the motions one makes during Rena Wiesen is a 5th year student at SCW and connection to God used to be through sac- prayer. One physically engages his whole majoring in Nutrition and Communications rifice. Temple service was once the nation’s body in his attempt to clear all obstacles and and is a Staff Writer for Kol Hamevaser. channel to God, its spiritual stream to heaven. move swiftly and eagerly on the path towards Interestingly though, this method of relating to G-d. the Lord is not always presented in the most With this enthusiasm, man is supposed to Prayer in Hassidut is an extensive and com- idyllic terms. Instead, the prophets repeatedly jump into prayer with passion. Rabbi Nahman plicated topic. In this article I will only broach chastise the Jews for sacrificing from empty, told his students to put all of their energy into a few of the more simple tenets, due to effi- evil hearts: “For I desire acts of loving-kind- the words.v Sometimes, he admits, this is not ciency, clarity, and time concerns. ness, not sacrifice, acknowledgement of God i easy, but people have to force themselves to rather than burnt offerings. ” Hosea’s rebuke of pray, and eventually it will become genuine.vi i Gershom Scholem, “Demuto ha-Historit shel the people links morality with spirituality. His His students record: “There were some people R. Yisrael Baal Shem Tov.” Quoted in Lamm, demand of the Jews that they abandon their While this approach to justice and moral- who said that prayer must come of itself, with- Norman. The Religious Thought of Hasidism. meaningless sacrifices and instead recognize ity is inspiring, it invites the question, why? out being forced. Rabbi Nahman said that they New Jersey 1999; p.xl. God by acting decently, establishes a firm con- Why is God so concerned with justice here on were wrong, that you must do everything in nection between just action and service of the earth and why are we part of this concern, your power to force yourself.” How? “If you ii Quoted in Kaplan, Aryeh, The Light Beyond: Almighty. This correlation is emphasized by charged with imitating Heaven? Abraham listen carefully to your own words, strength Adventures in Hassidic Thought. New Rabbi Dostai the son of Rabbi Yannai who Joshua Heschel addresses this question: “right- will enter your prayers itself…Merely concen- York/Jerusalem, 1981; p.194. taught: “whoever gives even a penny to a beg- eousness is not just a value; it is God’s part of trate on the words, and strength will enter your gar merits and receives the Divine presence, as human life, God’s stake in human history … prayers without your having to force it.” viii i Quoted in Kaplan, Aryeh, The Light Beyond: it is written, ‘I through an act of righteous giv- ii For accomplishing His grand design, God Along with this intensity should be a great Adventures in Hassidic Thought. New ing will behold your face’ (Psalms 17).” The needs the help of man. Justice is not an ancient joy in serving G-d, following one of the fa- York/Jerusalem, 1981; pp.209-210. relationship between the service of man and custom, a human convention, a value, but a mous Hasidic tenets: “Serve G-d with joy.”i the service of Heaven is clear. What stands be- transcendent demand, freighted with divine Joy is not just one of several good options, it is v Tikkunei Zohar 21 (44b). hind this connection? concern. It is not only a relationship between actually the most effective emotion with which “Rabbi Hama the son of Rabbi Hanina man and man, it is an act involving God, a di- to pray, according to the BeShT. He teaches v Sihot ha-Ran 66, Quoted in Kaplan, Aryeh, said, what is the meaning of the text: ‘You shall vine deed.”vi To Heschel, the imperative to up- that prayer with joy is even more acceptable The Light Beyond: Adventures in Hassidic walk after the Lord your God’ (Deuteronomy hold justice is not merely to imitate God; it is than prayer with sadness and tears. If a poor Thought. New York/Jerusalem, 1981; p.216. 8:5)? Is it, then, possible for a human being to to partner with Him, to be Godlike. man supplicates and petitions the king, he is walk after the Shekhinah? For has it not been This notion of teaming-up with God is only given a small sum, no matter how much vi Ibid., 217. said: ‘For the Lord your God is a devouring rooted in Lurianic Kabbalah’s conception of he cries. But if a prince praises the king, and fire’ (Deuteronomy 4:24)? But the meaning of creation through tsitsum and shevirat ha- in the midst of this also presents his petition, vi Ibid., 216. the verse is to teach you to walk after the at- keilim. In order to conceive of the world, God the king then gives him generous gifts, as befits tributes of the Holy One, blessed be He. As He had to constrict his infinite nature through tsit- a prince.x i Psalms 100:2. clothes the naked, for it is written: ‘And the sum, thereby generating space for the work of Armed with this optimistic approach and Lord God made for Adam and for his wife His hands. But, God, after creating the uni- a strong belief that G-d is immanent and listen- x Tsava’at ha-Rivash p.231; Quoted in Kaplan, coats of skin, and clothed them (Genesis verse, was unable to leave it empty of His pres- ing, the hasid feels confident asking G-d for Aryeh, The Light Beyond: Adventures in Has- 3:21),’ so you should also clothe the naked. ence, so He emanated His glory through rays, anything in the world, big or small, reasonable sidic Thought. New York/Jerusalem, 1981; The Holy One, blessed be He, visited the sick, which were too intense and invariably shat- or unrealistic. In Sihot ha-Ran,x Rabbi Nathan p.213. for it is written: ‘And the Lord appeared unto tered, scattering throughout the world – shevi- of Nemerov writes: “I once had a slight need him [Abraham, just after he had been circum- rat ha-keilim. The duty of man in Luria’s for some small insignificant thing. When I x 233; Quoted in Kaplan, Aryeh. The Light Be- cised] by the oaks of Mamre (Genesis 18:1),’ mystical philosophy is to harvest these shards mentioned this fact to Rabbi Nahman, he said, yond: Adventures in Hassidic Thought. New so you should also visit the sick. The Holy and repair them, li-takken olam.vii And, while ‘Pray to G-d for it.’ I was rather astonished to York/Jerusalem, 1981; p.224. One, blessed be He, comforted mourners, for it Luria perhaps did not initially link tikkum olam learn that one must pray to God for even such is written: ‘And it came to pass after the death with morality, looking around the world its trivial things, especially in a case like this, of Abraham, that God blessed Isaac his son 10 Volume2, Issue 1 Spirituality: Teshuvah and Tefillah

hard not to connect his conception of broken- ness and the need for repair with our Tanakh imperative “justice, justice shall you pursue.”viii Lions, Tigers, and Sin – Oh My! Even Bob Dylan has expressed this vision of broken vessels and social injustice: “Broken lines, broken strings. Broken threads, broken BY: Simcha M. Gross dangerously hungry, no other interests exist but “Someone born under Meidim (Mars) springs. Broken idols, broken heads. People food. He dreams food, he remembers food, he will be a man who spills blood. R’ Ashi said, sleeping in broken beds … Streets are filled Sin confronts us in powerful ways. It thinks about food, he emotes only about food, “he would either become a bloodletter, a thief, with broken hearts. Broken words never meant often lurks in the shadows and strikes us where he perceives only food and he wants only a butcher or a mohel.” Rabbah said “I was i to be spoken, Everything is broken … Broken we are weakest, harping on the uncertainties food.” To Maslow, our base desires are all en- born under Mars (and yet I am none of these voices on broken phones. Take a deep breath, that lie within us. At other times, it assaults us compassing, and will inevitably dominate even things)!” Abaye said, “you have punished and feel like you’re chokin’, Everything is bro- directly, overpowering even our best efforts at our most passionate beliefs. killed those who violated your rulings.” ken.”ix resistance. Victor Frankl, in his powerful book Man’s In other words, a man’s nature may be Yet, unlike the imagery in C.S. Lewis’ Search for Meaning, challenges Maslow’s rigid predisposed to spilling blood, but that nature The Jewish call to justice is not merely a “Screwtape Letters,” sin is not an external hierarchy of needs, relying on his own experi- can be channeled to produce a judge, a butcher suggestion or even a commandment; it’s a re- force or a devilish creature with an impish grin ences in Nazi concentration camps to demon- or a mohel, rather than a murderer. The key sponsibility, a service of heaven. “Judaism is whose sole occupation is to misdirect unsus- strate that doctrinal considerations can lies in the direction to which man’s impulses the guardian of an ancient but still compelling pecting human beings. Rather, what we call overpower even the most basic needs. He de- may be directed. dream. To heal where others harm, mend “sin” are our innermost passions that conflict scribes selfless acts of benevolence and com- It is often true that a negative disposition where others destroy, to redeem evil by turning with our most fundamental values and beliefs; passion that he witnessed among the camp or character trait can be redirected to produce its negative energies to good: these are the yet when they surface, they are capable of inmates; among them, he describes a starving a positive outcome. Competitiveness can be mark of the ethics of responsibility, born in the overwhelming all our reservations. Biblical man readily offering his daily minuscule por- redirected to encourage growth, just as arro- radical faith that God calls on us to exercise imagery therefore analogizes sin – and its em- tion of bread to feed his dying loved ones. In gance can be channeled to encourage a our freedom by becoming his partners in the bodiment, the wicked - to a lion: Frankl’s words, “even though conditions such stronger and healthier sense of self. Indeed, work of creation.”x “He lieth in wait in a secret place as a as lack of sleep, insufficient food and various Freud believed that even the most basic of all When we fundraise to free slaves in the lion in his lair, he lieth in wait to catch the mental stresses may suggest that the inmates drives, the sex drive, can be channeled to so- developing world or fight for workers’ rights poor; he doth catch the poor, when he draweth were bound to act in certain ways, in the final cially productive ends. In his words sexual de- in New York, we are not only emulating God, him up in his net” (Psalms 10:1). analysis it becomes clear that the sort of person sires “are diverted from their sexual goals and we are joining the Divine, becoming Heavenly. Like a lion, our base desires surrepti- the prisoner became was the result of an inner redirected to ends socially higher and no longer ii iii Whereas with prayer and study we strive to tiously inch towards their unsuspecting target decision…” It is precisely man’s ability to sexual.” Rather than suffocating seemingly reach the Lord, when we uphold justice we from a seemingly ‘secret place’, waiting to overcome his base desires that ultimately af- negative energies, they should be refocused to work with God. Nature might give us that strike at a moment’s notice. firms Frankl’s belief in man’s goodness, be- produce beneficial results. Indeed this is God’s sense of the ineffable, but moral acts bridge the The overwhelming power of sin has sim- cause a man who can overcome his base message to Cain in the first sichat musar in gap between us and the Supernatural. Medita- ilarly been recognized by human behaviorists. desires, can ultimately overcome his inclina- Jewish history: tion and contemplation are a turning inwards, In his famous essay, A Theory of Human Moti- tion to sin. “And the LORD said unto Cain: ‘Why art but concern for the other is not only a recogni- vation, Abraham Maslow describes the hierar- Our rabbis, however, did not fully em- thou wroth? and why is thy countenance tion of the Other, it is the becomingness with brace either Maslow’s fatalism or Frankl’s op- fallen?ֹ If thou doest well, shall it not be lifted Heaven. This oneness with the Transcendent is timism. Instead, they offered a up? and if thou doest not well, sin croucheth at the fulfillment of our responsibility, the culmi- more complex view of man’s de- the door; and unto thee is its desire, but thou nation of our spiritual struggles to reach the Di- sires. On the one hand, they can mayest rule over it” (Bereishit 4:7). vine through our endeavor to “Let justice well present an imposing obstacle, but Sin is once again depicted as crouching, up like water, righteousness like an unfailing on the other hand, they can be waiting to pounce on the innocent. But God’s stream.”xi used to propel one to loftier devo- message is clear: desire should be ’ruled over,’ tional heights. In one famous Ag- not extinguished. Sin may indeed be couching gadata, Ezra and his at the door, but as it pounces, its own energies Gilah Kletenik is a senior at SCW major- contemporaries beseech God to can be used to propel us forward. ing in Political Science and is a Managing Ed- eliminate their era’s seemingly itor of Kol Hamevaser. unquenchable thirst for idolatry. God acquiesces, and subsequently Simcha Gross is a junior in YC majoring a ‘‘lion-cub of fire went out from in English and Judaic Studies and is a Staff Hosea 6:6 the Holy of Holies’’ which they Writer for Kol Hamevaser. ii Bava Batra 10a trap in a cage. The Rabbis ingen- iii B. Talmud Sotah 14a iously use the biblical imagery of iv Exodus 33:13 the lion to once again depict sinful v Maimonides, Moses. The Guide of the Per- desire. Ezra and his contempo- plexed. Trans. Shlomo Pines. Chicago: raries pray for the elimination of i A.H. Maslow, A Theory of Human Motiva- Chicago UP, 1963. III:54, p. 637. chy of needs which subconsciously motivate lust, and God acquiesces, giving rise to an un- tion, Psychological Review 50 (1943):374 vi Heschel, Abraham J. The Prophets: An Intro- human behaviors. This hierarchy is rooted in foreseen consequence: not only is lust elimi- duction. New York: Harper and Row, Publish- the most basic desires - those necessary for sur- nated, but all desires for procreation similarly ii Viktor E. Frankl. Man’s Search for Mean- ers, 1962. p. 198. vival, like food and drink - and progresses up- disappear, to the point that chickens cease to ing : An Introduction to Logotherapy. New vii Rabbi Jonathan Sacks discusses this at length wards to more esoteric and abstract needs, such lay eggs. The story ends: ‘they put out his [de- York: Simon & Schuster, Incorporated, in his To Heal a Fractured World : The Ethics as love, loyalty, and devotion, which Maslow sire’s] eyes, and left him [desire]’ to roam free 1997. 86-87. of Responsibility. New York: Schocken, 2007. finds to be less urgent and compelling. To once again. The message of this Aggadata is viii Deuteronomy 16:20 Maslow, the lines within this hierarchy are clear: certain impulses, like the idolatrous need iiiSigmund Freud.Introductory Lectures on ix Bob Dylan. Everything is Broken. Rec. 1989. rigid; no two motivations may exist simultane- for a tangible deity, must be caged, never to be Psychoanalysis. London: Allen & Unwin, Columbia Records. ously, and a more compelling need will always released. Others must be tamed, perhaps even 1929. p.8. x Sacks, Jonathan. To Heal a Fractured World : dominate a lesser one. For example, a hungry blinded; but once disciplined, become neces- The Ethics of Responsibility. New York: person will typically seek to satiate that need sary parts of everyday life. Schocken, 2007. without considering the effect this may have This approach of channeling potentially xi Amos 5:24 on other, less urgent, desires. In Maslow’s negative desires for positive purposes is found words: “For the man who is extremely and in Shabbat 156a:

Volume 2, Issue 1 11 Kol Hamevaser Lord, Get Me High BY: Ruthie Just Braffman tleman spoke before introducing the guest To further the correlation, one can also point to idea as well. On the “Retorno” website, it speaker; “I just want to tell you one sentence, the central aspect of confession in both states: In the 1980’s, First Lady Nancy Reagan DON’T EVER GET CLOSE TO DRUGS, processes. Rabbi Eckstein explains that the ad- “During the stay at Retorno, [addicts] dis- traveled to 65 cities, 33 states, 8 countries, the YOU’LL REGRET IT.” An Israeli student in dict’s admission to his problem is the crucial cover the root causes that led them to their cur- Vatican, and made appearances on television the back of the room stood up and defiantly in- component to healing, without which the effort rent circumstances and learn how to overcome shows, radio and public events to promote her quired, “Yeah? Have you ever taken them?” to try and help the addict is futile. Sure enough, obstacles, including those they are likely to en- anti-drug campaign. In a 1981 interview on “Great,” thought Rabbi Eckstein as he the next halakhah mentioned by Rambam counter in the future.”v Good Morning America, Mrs. Reagan ex- rose from his chair, “I’ve lost my audience be- echoes this idea: “He must verbally confess Unlike Nancy Reagan’s “Just Say No” plained passionately, “understanding what fore I even reached the podium.” and state these matters which he resolved in his campaign, Rabbi Eckstein does not merely em- drugs can do to your children, understanding “Every Gan Eden (Garden of Eden) has a heart.”iii ploy a tactic of teaching addicts to say no; to peer pressure and understanding why they turn snake,” the Rabbi began. “‘Come, take drugs’ Rabbi Eckstein, like the Rambam, consid- simply take away the drugs. He does not men- to drugs is...the first step in solving the prob- whispers the snake, ‘take from the ets ha-daat ers vidoy, confession, a paramount step in the tion the need to strengthen one’s resistance lem.”i “Just Say No,” the name of her anti- … It is haval if you don’t’… the snake” Rabbi journey to becoming clean of sin and addic- skills in order to not act in accordance with drugs campaign, reigned among the catch Eckstein emphasized, “is not lying.” tion. The sinner or addict must realize his or negative peer pressures. Rather, he discusses phrases of the decade, and the motto’s remnant The student sat down, ready to listen. her actions and acknowledge them, and only the causes that may lead to addiction: escape, is palpable even today. Since its inception, the In the hills near Bet Shemesh Israel, then might he or she take the first steps towards obsession, lack of responsibility, dependence, campaign has expanded its objective to fight Rabbi Eitan Eckstein is the head of a Rehabil- healing. depression, and boredom. He tells his clients, drugs, and the slogan has grown to include itation Community called Retorno. There are The analogous relationship between “if you’re happy what you’re doing then fine, other addictions such as alcohol and cigarettes. teshuvah and rehabilitation does not don’t stop - I won’t say anything. But if you’re Ad campaigns on TV flashed an image of end here. In fact, what really lies at not, if you’re suffering, let us know.” Rabbi eggs frying in a pan to threateningly demon- the heart of the healing process for Eckstein’s principle aim is not to rid the person strate the effect of drugs on an abuser’s brain: both teshuvah and addiction is that of the addiction problem, but he is trying to “Just say No.” which truly links the two. Continu- reach the roots of addiction. “Are you suffer- Teenagers hanging out in a playground ing in Hilkhot Teshuvah, Rambam ing?” he asks, “then let me help you”. where a boy offers a friend a cigarette: explains the necessary actions, me- Rabbi Eckstein finds an example of this “Just say No.” darkhei ha-Teshuvah, on the path of approach in tanakh. After Adam sins eating a Celebrities joined Mrs. Reagan as spokes- repentance. Among his roster he in- from the ets ha-daat, God calls out to Adam, men in her crusade against narcotics, and two cludes: “to change his name, as if to “where are you?”vi Many commentators and television shows even devoted the theme of say, ‘I am a different person and not scholars delve into this question and ask what their episodes to her cause. the same one who sinned;’ To God meant by that phrase; how it is possible The campaign, while popular and world change his behavior in its entirety to God did not know where Adam was hiding? renowned, was not as successful as Mrs. Rea- the good and the path of righteous- gan had hoped Although her efforts were of ness.”iv Rabbi Eckstein sees this as God telling the best intentions, the campaign drew some Teshuvah, he says, should be a Adam, “go find yourself, look in the mirror, criticism for underestimating drug abuse in metamorphosis, leaving one feeling figure out where you are, who you are.” America, as well as minimizing the solution to as if he or she is a different person. A crucial part of teshuvah, or of overcom- one phrase: “Just Say No.” In fact, during the Though we may not know what the ing an addiction, is confession of actions. But height of the campaign, studies indicated that future holds, we should be able to the most difficult part is figuring out WHY one the phrase had the opposite effect. In one high no posters around the grounds that say change in a way that we can look back and say is sinning in the first place, and then having to school, two groups of athletes were warned “DON’T USE DRUGS,” or slogans advising I am no longer the person who committed change; having to break a normative way of against the use of steroids. One group was “JUST SAY NO.” Rabbi Eckstein has built a those sins. Shaving off the outer layers of Ram- life and behave differently. This is true repen- warned using Mrs. Reagan’s slogan: “‘Just Say “community model” facilitation that helps drug bam’s normative complicated wording, he adds tance. This is true abstinence. Its not just the No’ to steroids, they’re bad for you.” The other addicts and others suffering from addictions on a beautiful idea in this halakhah. In fact, he in- acknowledgement but the discovery of what is group was informed about the risks and bene- their journey to becoming clean. Rabbi Eck- corporates a central idea to teshuvah here: The hurting. fits of steroids and told why people take them. stein, who spent some years on shlihut in Mex- aveirah is not the primal target of repentance. The results of the study indicated that the ath- ico, decided to name his community, Yes, one has to acknowledge and feel regret Ruthie Just Braffman is a junior at SCW letes who received information about the “Retorno,” which is Spanish for “Return.” The that he spoke lashon ha-rah or that he did not majoring in Jewish Studies and is a Staff steroids significantly decreased their drug con- goal, Rabbi Eckstein explains, is to lead the ad- show ha-karat ha-tov when necessary. How- Writer for Kol Hamevaser. sumption. A similar study also showed the fee- dict back to the crossroads where he or she ever, Rambam is saying in halakhah 2:4 that ble impact of the “Just Say No” campaign by made a wrong decision and help him or her the heshbon ha-Nefesh is not just the action, performing an experiment with sunscreen. Re- veer onto the right path. but what lies behind the action. What is it http://www.reaganlibrary.com/reagan/nancy/ju searchers told one group of Australian beach- This idea, that return involves choosing a about the individual’s personality, self-esteem, st_say_no.asp goers, “If you don’t use sunscreen, you’re different course of action when presented with inner being that is causing him to speak lashon ii going to fry,” while another group was pre- the same situation a second time is strikingly ha-rah, that he feels it necessary to do so? Re- Maimonides, Mishne Torah, Hilkhot Teshu- sented with skincare information that recom- similar to Rambam’s statement Hilkhot Teshu- pentance is not a task to write a Santa’s vah 2.1. mended sunscreen. Once again, the group that vah. There, Rambam discusses the definition “Naughty or Nice” list of one’s actions. It is a iii Maimonides, Mishne Torah, Hilkhot Teshu- had been informed of the risks of skin exposure of teshuvah gemurah, or complete teshuvah: requirement to really look into one self and vah 2.2 instead of a blind command to “say no” was “What is complete teshuvah? A person who ask, “why am I doing these things? What im- more effective. confronts the same situation in which he perfection must I fix that is resulting in my ac- iv Maimonides, Mishne Torah, Hilkhot Teshu- sinned, and he has the potential to commit (the tions of sin?” Repentance is truly seeing one’s vah 2.4 Across the world, approximately six mil- sin again) nevertheless, abstains and does not inner flaws and working on them; “to change ii lion miles away, Rabbi Eitan Eckstein was in- commit it because of his teshuvah.” his name, as if to say, ‘I am a different per- v www.Retorno.org vited to speak at an Israeli high school on a There appears to be a strong parallel be- son’”. drugs-prevention day. The principal, a former tween the path of teshuvah, repentance, and the Not surprisingly, the crux of Rabbi Eck- vi Genesis 3:9 army commander and highly intimidating gen- path for an addict to free himself of his abuse. stein’s approach in helping addicts lies in this

12 Volume2, Issue 1 Spirituality: Teshuvah and Tefillah

Finding Meaning in Teshuvah

BY: Joseph Attias done wrong. We are our own redeemers. The Now, the theme of putting the past behind Meaning spells out clearly that, “Man’s search Torah tells us explicitly that God recognizes us and starting over is clearly manifest in scrip- for meaning is his primary motivation in Last year I went with my family to Sar- mans imperfection “For there is not one good ture and Jewish thought by Gods’ appointment life…This meaning is unique and specific in vi dinia, a beautiful Italian island in the Mediter- man on earth who does what is best and of a Messiah, and the circumstances in which that it must and can be fulfilled by him alone” ranean. Among the many things I saw, one had doesn’t err” (Ecclesiastes 7:20), yet we see that it occurred. (redeemer) from the Davidic dy- It seems clear that to achieve fullness and com- a most profound impact on me, and its impact He graciously aids us in our repentance, “Thou nasty. Peretz, the ancestor of the Messiah was pletion in our lives we must have meaning; is yet to diminish. This deep moment occurred dost reach out Thy hand to the transgressors; conceived from an out of wedlock union of something to strive for or a goal to accomplish in the most unexpected of places, a small, run- Thy right hand is extended to receive the re- Judah and Tamar, his daughter-in-law. What is as an individual. As Jews this can be achieved down, backward village that could not have pentant sinners.” Furthermore, not only does even more bizarre is that David’s female an- by listening to God’s words spoken through the housed more than one hundred families and a God help us along in our search for him, but cestor was Ruth the Moabite. “Moab’s lineage Prophet Isaiah, “Wash yourselves, make your- local fish market. Two elderly men, approxi- greatly desires our teshuvah, and in His com- was more questionable than even that of selves clean; put away the evil of your doings mately in their mid eighties, stood staring at passion is willing to wait for it, “Thou dost Peretz, tracing its biblical origins to a relation- from before My eyes. Cease to do evil” (Isaiah freshly posted sheets of paper on the side of a wait for him until his dying day; if he repents ship that was not merely promiscuous, but in- 1:16). God wants not for our destruction and yellowed church wall. These posters contained demise, but rather for us to repent and live, the names and faces of members of the com- “For it is not My desire that anyone shall die- munity who had recently passed away. End- declares the Lord God. Repent, therefore and less thought and cheerless reflection swamped live! (Ezekiel 18:32) ” my mind that night. Did the deceased achieve Rosh ha-Shana is a time of deep intro- all they wanted to achieve? Did they lead spection and serious thought. It has been made meaningful lives? Rounding the last turn in clear that our Master and Creator desires for their lives, what could the two older men an- each and every one of us to repent for what we swer to these questions? What troubled me the have done wrong, so that we can lead mean- most was imagining myself in place of the old ingful lives and truly live. However, this is no men; what answers would I be able to give my- pipe dream; God would not ask of us some- self in their position? thing that is impossible. The proof that we can Seneca, the first century interpreter of prevail and return to God is manifest in our his- Stoic Philosophy writes in one of his letters, tory. Like King David, Moses and Aaron, all “It’s only when you’re breathing your last, that of whom sinned against the Lord, yet succeed the way you spent your time will become ap- in becoming Israel’s’ greatest leaders, we too parent to you”i and the message is quite simple, can override our past and dominate our future. only towards the end of our lives do we do the “Let us search and examine our ways, and serious introspection that can often be so turn back to the Lord.” (Lamentations 3:22) frightening. But how do we avoid this seem- These words spoken by the prophet Jeremiah ingly inevitable path and inject into our lives are particularly applicable as the New Year meaning that we can be proud of at the end of awaits us. In trying to fulfill the prophet’s v our days? With Rosh ha-Shanah (The Jewish Thou readily accepts him” (High Holiday cestuous: That of Lot and his daughter.” The words, there will be inevitable setbacks, again New Year) around the corner, teshuvah (repen- Prayer - u-Netaneh Tokef). Midrash (Gen. Rabbah 41:4) even alludes to no one is perfect, but we must have ingrained tance) seems like a good place to start.. God wants our repentance so much, that further scandal, implying that David raped in our minds, that we are the masters of our As Jews we know very well where we should we hold back, Maimonides, in his Bathsheba, and also that he himself was con- own future, and no lineage or past acts can defy have come from, where we are going, and the Mishneh Torah assures us that “Even if a man ceived in an unacceptable manner, finding that mission we must fulfill on this earth. But how was wicked all his life and repented at the end proof in Psalms 51:17: “Behold, I was brought does man, “half dust half deity,”ii return to the of his days, we do not remember his wicked- forth in iniquity, and in sin did my mother con- latter, his source and creator, in this murky ness” (Laws of Repentance 1:3). In the Yom ceive me.” Joseph Attias is a sophmore in YC. process called teshuvah? Does God really want Kippur haftarah we see another example of The question is obvious: how can the re- our teshuvah? Do our actions really matter? Hashem not only yearning for our teshuvah, deemer of the Jewish People come from such iSeneca. Letter from a Stoic. London: Penguin Rabbi Hayyim of Volozhin, the outstanding but again, helping us along the way, “The Lord a tainted lineage? But it is precisely this phe- Classics, 2004. P.71. student of the Vilna Gaon, in his book Nefesh says: Make a path, clear the way, remove every nomenon that makes Judaism so special. The obstacle from my peoples path…Peace for very fact that our redeemer will be a man with ha-Hayyim addresses this issue, making clear ii Byron .Lord George Gordon. Manfred 37-38. to us the weight of our actions and the danger those who have strayed far and near and they an extremely questionable past is earth shatter- shall be healed” (Isaiah 76:14-16). Elaborating ing. It sends a message throughout the genera- of undermining their importance. “Every mem- iiiBesdin, Abraham. Reflections of the Rav, Man ber of The Nation of Israel should never, God on this verse, Abraham Besdin in his book Re- tions that we too can overcome our past and flections of the Rav remarks “Here God says to begin afresh. David, with his hazy past and of Faith in a Modern World. New Jersey: Ktav forbid, say, what am I? And how do my lowly Publishing, 1989. actions have any effect on the world? There- himself that He is breaking a road, clearing the questionable family tree, overcame and suc- fore understand, know and engrave in your encumbering jungle, opening a broad highway ceeded in becoming the King of Israel and hav- iv Frost, Robert. The Road not Taken. 1920. heart, that every single detail of our actions, for the penitent to travel with ease to attain his ing the honor of the Divine Presence resting on iii speech and thought, at every moment is never teshuva.” him until the day of his death, as seen in the v lost, God Forbid” (Chapter 1, Section 3). What these sources tell us is that despite Book of Judges: “Samuel took the horn of oil Soloveichik, Meir. “Redemption and the Unlike Christianity, Judaism believes that our imperfections, we have the ability to re- and anointed him…And the spirit of the Lord Power of Man.” Azure Winter 2004. the power is within each and every one of us to turn, so much so that God even longs for our gripped him from that day on” (Samuel I repent for our sins. We are free from the burden repentance. We can forget our past, look for- 16:13). vi Frankl, Victor. Man’s Search for Meaning. of our fathers’ sins, but it is our privilege and ward and embark on a new journey down “a The eminent Austrian psychiatrist Viktor Washington Square Press. 1984. iv duty to repent for what we have personally road less traveled. ” Frankl in his influential book Man’s Search for

Volume 2, Issue 1 13 Kol Hamevaser SpecialSpecial Feature:Feature: Interview with Rabbi Marc Angel on His Recently Published Novel, The Search Committee BY: Gilah Kletenik son of the previous Rosh Yeshivah, and the I wrote the novel for myself. Writers gen- Rav Mercado? What are the merits and short- more off-beat Rav Mercado. These candidates erally write for themselves. It’s a self-expres- comings in each of these approaches? You recently wrote your first novel. represent different views of the yeshivah and sion that hopefully others will read. For Would you tell us a little bit about it? its future path. example, a friend of mine is a frum, “Modern Orthodox” Muslim. He said that if I changed It was born one summer morning as I was The book is unique insofar as there is no the names, it would be a Muslim story. He said, walking on the boardwalk of Long Beach. narrative. Rather, the characters speak in their “Rabbi Angel, I want to kiss your hands.” I Around this time, YU was looking for a new own words and voices. I made it this way be- sent the book to another friend, a Catholic president and established a “search commit- cause everyone has a voice and it is a sin to re- priest, who remarked: “how do you know what tee,” presenting the institution with the oppor- main silent – no one should be silenced. goes on in the Church?” It’s about how a tradi- tunity for self-reflection and self-definition. Interestingly, save the Chairman, the Search tional society can function in a modern world. The book, The Search Committee, is about a Committee itself remains silent, anonymous. The book explores the locking of horns be- Lithuanian-style yeshivah, “Yeshivat Lita,” in Ultimately, the question is: does the Search tween traditionalism and modernism, extrem- search of a new head. And even though these Committee have a voice, or the right to one? ism and non-extremism. kinds of yeshivot don’t have search commit- tees, this is fiction. There are two candidates Why did you write this novel and who did How would you describe the difference for the position: Rav Shimshon, the established you intend it for? of perspective between Rav Shimshon and

14 Volume2, Issue 1 Spirituality: Teshuvah and Tefillah

tion of independence in thought, dress, and Yeshivah rabbis grown. Why might this be Rav Shimshon is angry and authoritarian. lifestyle. How much independence can there problematic and who is to blame for this? I don’t have the ideal place. The issue of Some say I’ve overdrawn him, but I don’t really be in a religion that requires, in every Orthodoxy and women exists because the think so. One fellow, who is a Rosh Yeshivah, aspect of life, submission to Heaven and Ha- I don’t think anyone is to blame. There are world has transformed. Today, women study said, “I couldn’t stand him, but I know people lakhah? sociological patterns at play – it’s not just Jews. Talmud; this used to not be the case. But you like him who want to be boss.” Yet, Rav In their search for authenticity, wisdom, and have a glass ceiling; you can only go so far. Shimshon still represents a valid opinion – to We learn, we have sources, we study with knowledge, people think that if someone is We’ve created a dynamic by educating our make our own world and insulate ourselves. open minds. God gave the Torah to each indi- learning in a yeshivah they know more than a women, and we don’t know how to deal with He represents centuries of tradition, a system vidual; no one has a monopoly on truth: shiv- synagogue rabbi. Rabbis are denigrated as glo- it. We don’t have an answer yet. I’m in favor of that works, and the realm of the beit midrash, ’im panim la-Torah. There are boundaries, but rified social workers and not viewed as knowl- opening options: women’s tefillah groups, which has life and represents a powerful and there is tremendous latitude. Rav Shimshon edgeable in Torah. This view is widespread, women’s Megillah readings, and women as compelling world. Rav Shimshon is angry be- thinks these boundaries are narrow, while Rav and synagogue rabbis have played into this. A members on boards. In our synagogue (Con- cause of the laymen, thinking they have no Mercado tries to expand them. There isn’t only rabbi should spend the first hours of every day gregation Shearith Israel), we have Lynne right to judge him. This is a valid, although in- one way. Halakhah is like a locus in geometry just learning. That’s why I write books. Torah Kaye filling the position of Assistant Congre- correct, view. and not a point – there is a range. People ask a is our fuel; without it, we fizzle out. We must gational Leader – she does everything a rabbi Where does Rav Mercado come from? He question and think there is one answer, but constantly replenish it. Rabbis have failed at would do except for the ritual aspects. Sure, is someone whose life starts in jeopardy. All these developments may be a dead-end, but odds are against him. He is from Oregon, at- how do we know unless we experiment? These tends Reed College, and is married to a giyy- boundaries – how flexible are they? A pesak on oret who doesn’t cover her hair. Rav Yosef, these matters would freeze the process. We Rav Shimshon’s father and former Rosh must see how things unfold. Yeshivah, was a genius. He viewed Rav Mer- cado as the greatest proof of the Yeshivah’s Is it wishful thinking to suggest, as the success: its ability to attract the greatest intel- novel does, that the Judaism which Rav Mer- lectuals and bring the vision to the outside. cado represents will eventually overpower that of Rav Shimshon? I couldn’t help but notice that all of Rav Shimshon’s supporters refer to the institution I disagree with this assessment of the as Yeshivas Lita, while Rav Mercado’s adher- novel’s direction. However, Rav Mercado is a ents call it Yeshivat Lita. Is this coincidental? great man. He loses this battle, but his life can’t be over. I’m not sure he’ll succeed, but I hope No, it’s part of the different visions they he does. His success now is that the book was represent. Rav Shimshon wants this school not published – that’s his greatest victory. This to touch on anything of the modern world; the plants the seeds and makes people think. If Yeshivah’s roots are European; they are old peoples’ assumptions are challenged, there is and run deep. The tav in “Yeshivat” is modern. intellectual commotion, which holds tremen- Look at Artscroll – it’s frum. They don’t want dous potential for the future, for change. to adopt new pronunciations, which is why they write “Yisroel” and not “Yisrael”. They can’t deal with the modern era. Rav Mercado and his followers say, “It’s a new world; let’s Rabbi Marc Angel is Founder and Direc- speak Hebrew.” Rav Shimshon says, “Don’t tor of the Institute for Jewish Ideas and Ideals open the windows,” while Rav Mercado rec- (www.jewishideas.org); and Rabbi Emeritus of ognizes that the Torah wasn’t given to be a hot- Congregation Shearith Israel in New York. house for plants – the Yeshivah should be part that’s false. God knows the one answer, but in this – at devoting themselves to Torah. It’s true Rabbi Angel has written and edited 26 books. of the world and cope with it. And not how the His humor He gave us a locus. Rav Shimshon that the new generation of rabbis is more de- He is a past president of the Rabbinical Coun- world was one hundred years ago, but how it is wants to give a pesak, whereas Rav Mercado voted to learning than the older generation. cil of America and the Rabbinic Alumni of today. He says that we can’t be afraid – but yes, wants to give a range of correct answers. His- Nevertheless, I was once at an RCA conference RIETS, and is currently co-chairman of a it’s a challenge. The nagging question in the torically, Rav Mercado is correct. when a Rosh Yeshivah remarked that “rabbis newly established Orthodox rabbinic group, book is: “is Rav Shimshon really right? Maybe must bring shalom to communities; the real the International Rabbinic Fellowship. The we do need to be hidden?” I sympathize with Rav Mercado seems to represent a more questions should come to me.” This is repre- Search Committee can be purchased online him, but think he’s wrong. sensitive, open Judaism. The dangers in this hensible. It’s just the opposite of what a through major bookstores or from the Insti- approach are obvious. How ought one to yeshivah is supposed to accomplish. Yeshivot tute’s website: www.jewishideas.org Rav Shimshon and his followers all seem know where to draw the line in embracing the should train their students to make decisions caustic, even angry, whereas Rav Mercado’s outside world and all that it represents? by themselves and keep them learning Torah. devotees are presented as more agreeable. Are The Rosh Yeshivah should only be a back-up. Gilah Kletenik is a senior at SCW major- you trying to communicate something about It is dangerous, correct. Rav Mercado be- When I would ask Rabbi Hayyim David ha- ing in Political Scienc and is a Managing Ed- the schools of thought they represent by mold- lieves in teaching Torah thoroughly, thereby in- Levi, former Chief Rabbi of Tel Aviv-Yafo itor for Kol Hamevaser. ing their personalities in these ways? oculating himself from the dangers of the questions, he would have me send my teshuvah outside. He believes that under proper Ortho- and would then look it over and tell me its I don’t know if I accept that. It’s only true dox leadership, people can be independent strengths and weaknesses. This is the way it of Rav Shimshon and his wife because they enough to make the right decisions. It is a slip- should be. find themselves in an offensive setting, in- pery slope, but becoming frozen and fossilized sulted to go before the Search Committee. I is also dangerous – it doesn’t fulfill God’s It’s hard not to pick up on the male-dom- think this is because in order to develop an in- grand vision at Sinai. The best way is to face inated storyline; after all, it is about a sulated philosophy, one must denigrate the out- the world with strength – to train the Yeshivah Lithuanian yeshivah. Still, certain characters side world and speak of it as hedonistic and students so that they have the ability to cope advocate for an expanded, even emancipated, sexual. It’s a defense mechanism: if the outside with the world. role for women in Judaism. What do you world is not bad, then why not be a part of it? think is the ideal place for women within all The novel suggests that the power of syn- areas of the community and how might this A theme throughout the novel is the no- agogue rabbis has waned while that of be achieved?

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